हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 18.12)

Shri Vaishnava Sampradaya - Commentary

There are three types of rewards that a jiva or embodied being accepts
after death as a result of actions. They are anistam or hellish rewards in
naraka the hellish planets, istam or godly rewards in svarga the heavenly
realms and misram or human rewards in the material worlds. These results
only bind those who have not renounced the desire for rewards for their
actions expecting renumeration. The three types of renunciation to be
abandoned are: the rewards of the actions, the attachment to the actions
for the reward and the sense of authorship as the doer. If these three are
relinquished then there is no bondage to any action. The word preyta means
after death when in the next life the appropriate rewards will be reaped
but it does not preclude that some results cannot be experienced even
before death such as having a son or being exposed and that as such
renunciation may still be applied even while receiving the results in life.
But the emphasis is on renouncing the desires to receive rewards for ones
actions. Anyway even if there is some desire for rewards one should never
under any circumstances peform any activity inimical to the Vedic
scriptures, the Supreme Lord Krishna or His devotees the Vaisnavas.
It is undeniably true that prescribed Vedic activities are obligatory for
everyone according to varnasrama or rank and status in life. This is
confirmed by the fact that one is born automatically in a certain family,
in a certain society, country, continent, planet, etc. based on the
hankering for rewards in the previous life by which karma or reactions to
actions were incurred awarding the results of ones past life activities.
Yet the very same prescribed activities performed without desire for
rewards bestows completely different results. This is known as known as
viniyogah prithaktva nyaya and is the justification of dispensation by
appropriate application. The aspirant for moksa or liberation from material
existence who does not desire any rewards is awarded something different
then the furtive hankerer. As declared previously, by study of the Vedic
scriptures, by yagna or ritual propitiation and worship, by tapah or
austerities and by danam or charity the Vaisnava Brahmins seek to commune
with the Supreme Lord. Hence the sannyasa or renunciation that is revealed
in the Vedic scriptures is non-different from tyaja the renunciation of the
desire for rewards, both which include absence of authorship and ego sense
and no attachment. In this way prescribed Vedic activities and obligatory
activities can be performed without reactions proving the reality that the
cessation of all activity is not necessary neither is it feasible or even
practical.
The manner of divesting from oneself conceptions of authorship thinking of
oneself as the doer is to be situated in sattva guna the mode of goodness
and assign authorship of all actions which conform to Vedic scriptures over
to the Supreme Lord. From this correct determination arises the feeling of
selflessness while performing actions and an absence of desire in actions
performed. The Supreme Lord controls everything external through His agency
of prakriti or the material substratum pervading physical existence and its
triplicate agency of the three gunas or modes of material nature which
impels all jivas or embodied beings to follow the impulses of the pranas or
life airs and the natural propensities of the body they inhabit based upon
karma or reactions to actions due to desire for rewards in previous
lifetimes. Hence even the gratification of the senses such as appeasing
ones appetites and all activities which natures demands necessitates all
belong to the Supreme Lord and not the individual. Surrendering all actions
solely unto the Supreme Lord is the understanding aspirants are imbued
with.